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Francis Clooney’s talk on his books at Chennai: A Vaishnavite-Christian dialogue

Vedaprakash

Prof Clooney’s lecture had been arranged at F-50 hall of University of Madras on Tuesday August 4, 2009 at 11.00 am. The lecture program was arranged jointly by the departments of Vaishnavaite Studies[1] and the Christian Studies[2], under the auspices of Narasimhachariar’s Endowment Lecture. Even around 10.50, the hall was empty, as there were only four or five sitting there. Slowly, around 40 persons gathered by 11 am of which 3/4th had been Christians of the Christian Studies department and as well as Clooney’s friends[3]. Of the audience, the Vaishnavites (Iyengars or Hindus sporting Namam on their foreheads) had been elders of age above 60 / 70, whereas the Christians have been young. It is not known as to why the students of Vaishnvite department had not attended the program. Thus, it is evident that the program had been dominated by the Christians.

(Note: To understand the proceedings, interested readers and friends are requested to read the mentioned articles[4], as they have bearing on the present lecture of Prof Clooney).

G. Patrick, Lecturer, Department of Christian Studies: As a post-centenary celebration program of University of Madras, several Endowments were constituted during the year 1984 and Sri Narasimhachariar’s Endowment has been one of them…… He has been a Vaishnavite scholar, visiting professor to Mauritius teaching Hindu Philosophy…….. Thus, under the auspices of the Endowment, Prof Clooney’s lecture has been arranged and we are happy to invite Prof Clooney from the Harvard University………. Proof M. A. Venkatakrishnan has been the HOD of Department of Christian Studies (sic) and we thank him for arranging the program [Here, there was some commotion, as one of audience pointed out, he was HOD of Vaishnavaite Studies. An visibly upset Venkatakrishnan, correcting Patrick by shaking hands]. Oh I am sorry, I mentioned unconsciously……..[a comment from the audience, telling that it could be “consciously” also…………. Prof Clooney was starring at that side, where that comment was coming]. There are many programs to take place and I invite all of you to attend such programs……

M. A. Venkatakrishnan[5], HOD, Department of Vaishnavite Studies: Prof Clooney has been author of many books on Vaishavism and his interest in Vaishnavism has been remarkable…….. He has written many books on Vaishnavism and he is an authority…………. He is just like a honeybee collecting nectar from different flowers………..I thank Prof Patrick for helping me to arrange this program. It is a lecture of inter-religious dialogue. The University of Madras itself insists that such type of “dialogue” meetings should be conducted., In fact, there has been a proposal to start a separate department to start for inter-religious dialogue studies. Thus, the inter-religious studies have been forefront gaining importance nowadays…There will be two lectures with a break in between with discussion and questions……..

M. A. Venkatakrishnan, Narasimhachari, Clooney and Raghavan were on the dias, as Patrick spoken.

MAV, Clooney and Narasimhachari.

Clooney got up to address!

Prof Francis Xavier Clooney: I thank organizers…………I happy to be here on the occasion of celebrations of 25th year of the Christian Studies department (started in 1983)…….I know Prof M. A. Venkatakrishna since 1982, when I first met him at Triplicane, who helped me in many ways………….. He helped me in getting books, materials about my study abut Vaishnavism………..I also thank Dr Bhooma[6], who is a well known scholar here, helped me many ways……..I had opportunity to visit many temples going inside…….and learn bakti……in inter-religious studies one has to learn from others crossing the boundaries……….People may think how a Roman Catholic could learn from Vaishnavism………..or they may think the Christians come here and get information and write books….superficial learning or understanding would not help, as one has to read the books completely for better understanding of other religions. As mentioned, my talk would on two books – The Truth, the Way, the Life and “Beyond Compare: St. Francis de Sales and Vedanta Desika on loving surrender to God”[7].
There have been different types of approaches in the inter-religious studies:

Some people create walls built in between them…….We are Christians and we are Vaishnavites and therefore we should not read about others.

Allowing others to learn about us, would be a threat to our religion and therefore, we should not allow others to study our religion…but not allowing learning others is also a bad idea.

Our religion is complete and therefore, we need not learn from others is also wrong.

The attitude that my religion is superior to yours is incorrect in 21st century……….

The definition of “Theology” has been some thousands years old……..it could be simply “faith seeking understanding”………It could be paradox “faith seeking”[8]..being a believer with questions could be also part of such definition…….I went to Katmandu in 1973 and returned in 1975…..in 1984 I became Dr Clooney. But I cannot stop my studies. I continue research and write books, These two books were released last year and I am going to write a book on “Bhagawat Vishyam”.

One may ask why Vedanta Desika should be taken for comparative study. Why not Vanamamalai or Pillai Lokachariyar?….Definitely, I think about a book on them also……..But here, in the context, the study has been about the “Rahasya Traya Saram” – three mantras of the chapters 27, 28 and 29.

The so-called “dialogue” of Discussion and questions: After the first lecture was over, questions were invited. K. V. Ramakrishna Rao asked addressing to Prof Clooney and Prof Venkatakrishnan (MAV), “I am K. V. Ramakrishna Rao from Chennai. I had privilege of having discussion with Fr Bede Griffths[9], Fr Ignatius Hrudhayam[10] of Ikkiya Alayam, I hope Prof Clooney must be remembering him and others of course Prof Clooney whom I met twice earlier and my question has been in the context of inter-religious dialogue. Both of you have been professors in the respective studies. Therefore, if each could accept God of others as one’s own God, then the inter-religious issue can be solved”. Patrick objected to it and urged to ask question related to the topic. Rao insisted that it was related to the topic only. Venkatakrishnan interjected to say that Clooney was making comparative study and therefore there is no question of telling my God is superior to yours or inferior etc. Clooney was telling that the question should be related to his book. Then, Rao asked, “Out of the four mantras, why you selected only, “Father, into thy hands, I commend my spirit” comparing with the Divya mantras? But Venkatakrishnan told, “Your time is over”! So the next “questioner” rose to compliment Clooney without asking any question paving way for the second lecture! Thus, in this way, the “dialogue” was conducted!

In his second lecture, Clooney accepted the fact that when De Sales was living there was religious conflict between Protestants and Roman Catholic Christians killing each other. Thus, it is not known in his Vedanta Desikan period, was there any religious conflict in south India?

My God is your God and Your god is no God: The dialoguers have been in the attitude of “My God is your God and your god is no God”. However, in the inter-religious dialogue and comparative studies, such claims cannot be made. Perhaps, Clooney himself has noted such point in his blogs[11]. The quoted Pope’s speech could be noted, as he reportedly mentioned “God” instead of naming the god[12]. Clooney interpreted, “What he really means, it might be said, is that “God” is “our Jewish, Muslim, Christian God,” not “their God.” Unfortunately, here also, the western religious experts want to exclude the Eastern religions from their purview, obviously with the concept of “al-kitabia”, the people with revealed books / scriptures and without. As mentioned by K. V. Ramakrishna Rao[13], “Theo-centric and theocratic eclectics are dangerous as nuclear, chemical and other warheads. The concept of “My God is your God, but your God is no God” does not foster understanding, co-operation and goodwill.” The concept should be changed to “Your God is my God and my God is your God,” and accepted by all religions”. Therefore, instead of allowing Clooney to respond, Venkatakrishnan has evidently committed a blunder. In fact, as he was stressing for “inter-religious dialogue” during his introductory speech, he should have come forward to respond openly, instead of covering up an important issue. Or if Clooney interprets that such mutuality of understanding is applicable only to the three religions mentioned and not to others, then definitely, MAV has failed in his duty and also prevented Rao from further questioning Clooney. Then, naturally, the fundamental question is raised, why they talk about “dialogue” when they do not want or have no guts to have such “dialogues”?

Was the program stage-managed by the Christians? The way in which the proceedings were conducted appeared that the Christians had stage-managed the lecture-program exploiting the provisions of University of Madras. The Christians dominated at all levels, in organizing the program, assembling in strength and co-coordinating at all levels, whereas, the so-called department of Vaishnavite Studies and the HOD Venkatakrishnan had simply carried on their wish in arranging the program. It is not known that the University of Madras wants to conduct “inter-religious / faith conferences, seminars and lectures” in this way. The above point raised also questions the very fundamental of “dialogue”, after all, the dialogue of religions cannot be done without their gods!

“The Vaishnavites” failed in the dialogue? MAV should be held responsible for such a situation, as the suspicion of needle points to him also. That is why, few days back, I warned as follows:

“Let us have dialogue with him: There is no meaning in hiding or keeping quite or crying wolf, when he has been very much here. If the Vaishnavites feel really thyat he has offended their theology through his books, he should be challenged in Chennai itself without mincing words. If any such meeting / lecture is arranged, it should be a dialogue and not monologue. Let him talk for 30 minutes or half-an-hour. Then, a Vaishnavite scholar or anybody should be given an opportunity to counter his propositions or arguments the HOD department of Vaiushnavite Studies department Venkatakrishnan in spite of mentioning about “inter-religious dialogue” and so on, actually knows or does not know about it!”

But none cared and ironically, the “Vaishnavites” have only given platform to Clooney and encouraged such “monologues”. The Pope has been very clear and Clooney cannot do anything beyond:

“The Vatican II Declaration on the Relation of the Church to non-Christian Religions (Nostra aetate) says ‘The Catholic Church rejects nothing of true and holy in these religions………yet she proclaims and is duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14:6). Besides, the ‘DECLARATION DOMINUS JESUS’ adds, “the various traditions contain and offer religious element which come from God, and which are part of what ‘the spirit brings about in human hearts and in the history of peoples, in cultures, and religions’” (Art No.21).”

Does MAV aid and abet Nostra aetate and Domininus Jesus? Now, a serious question rises as to how and why knowingly or unknowingly, some Vaishnavites should aid and abet the principles of Vatical Council-II? In a single stroke, Clooney has faithfully fulfilled both the above points:

yet she proclaims and is duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14:6): thus, his first lecture revolved around his book: “The Truth, the Way, the Life” So here, he is exposed as, he cannot say that , “Christ who is the way, the truth and the life” is different from his title of the book “The Truth, the Way, the Life”

Ironically, it is said, “Francis Clooney’s commentary is explicitly Christian and yet deeply indebted to the classic reading of the mantras by the 14th century theologian Vedanta Desika; it thus exemplifies an interreligious learning appropriate to the 21st century and yet, in the end, still deeply Christian”[14]. Then MAV like Vaishnavites act as collaborators of Cloney?

Coming to the second point, “the various traditions contain and offer religious element which come from God, and which are part of what ‘the spirit brings about in human hearts and in the history of peoples, in cultures, and religions’” (Art No.21).” Thus, the spirit that Nammazhwar was talking about is only “the spirit” as perceived by the Vatican, the Pope and Clooney.

“Father, into thy hands, I commend my spirit:” is nothing but equivalent to Sri Narayanaya Namaha and SrimanNarayana-caranau-caranau prapadye and “the spirit” is “Narayana”!.

Only “Narayana” alone could help: Indiuans / Hindus have not understood the implications of inter-religious / faith dialogue and inculturation,. Instead of, they have been in their own world and indulging with the westerners extending all logistic supports. But what is targeted has been thousands of years old culture, tradition, heritage and civilization by the conscious Christians. The present modern world has already demolished their fundamental tenets of Christianity rendering Jesus a myth. Under such circumstances, in stead of safeguarding their belief-system, they have unnecessarily but venomously targeted Hindu religion and trying to confuse all. Actually, the Christianity is going to get negative results by indulging in such unethical “theological” experiments.

It is ironical that MAV like Vaishnavas scholars with all their high qualification could not understand Clooney, as hundreds of his articles prove how he has been rather an agent of Benedict, the present Pope. He takes every opportunity and writers / posts a blog supporting the above Vatican.s agenda of inter-religious dialogue and inculturation under the purview of “Dominus Iesu”[15].

[3] After the meeting, Clooney was seen with groups of Christians talking introducing themselves mentioning that so-and-so met him at so-and-so place and so on.

One American Professor (with ponytail) who was staying at Shantivanam also came, in fact he was one of the four audience by 10.50 am. Shantivanam is the controversial “Inculturation” centre, that created heat discussion during 1980s resulting in the series of books published – Catholic Ashrams, The Hindu-Christian Dialogue etc., by Voice of India. There was many letters appeared in Indian Express (Madras edition) later forming part of the mentioned books.

J. K. Bajaj and M. D. Srinivas, Core Issues of Hindu-Christiuan Dialogue, Idol-worshgip, Cow-protection and conversion, may have been issued in 2007 subsequent to the “discussion meeting” held on Wednesday March 14, 2007 at the Centre for Policy Studies.

[6] Dr. Bhooma is wife of Dr M. A. Venkatakrishnan married in 1982. An avid companion of her husband in all his religious pursuits, Dr. Bhooma has B.Ed (’83), M.A. (Vaishnavism, ’87) and PhD (’95) degrees to her credit. Her PhD thesis was on the topic “The Contribution of Nanjiyar.” In addition to working as a Part-Time Lecturer in the Department of Vaishnavism, University of Madras, Dr. Bhooma also lectures on Sri Vaishnavism at various locations. Dr. MAV and Dr. Bhooma have one son, Chi. Madhusudhanan, who is a student of BCA at Vaishnav College, Chennai.

[8] When “faith” is faith, i.e, belief, devotion, commitment, faithfulness, loyalty, dedication etc., there is no question of seeking such faith of one group of “believers” about the belief of other “believers”.

[9] Founder of the controversial “Catholic Ashram” and builder of Hindu-temple like Church and crucified OM there at Tannirpalli (Kulitthalai, Karur District) very near to Sri Ramakrishna Tabhovanam and some 100 kilometres from Sri Rangam! As mentioned, Clooney was camping there.

[10] Founder of another controversial Ashram at Chennai near to Mylapore, where Clooney had stayed several times during his sojourn to Chennai since 1980s.

Recently, the book, “Beyond compare” written by Francis Xavier Clooney, Professor of Theology, Harvard University appears to have created a lot of heat among the Vaishnavites.

Beyond compare: Wrapper of the book

About the comparison of Vedanta Desikan and Francis de Sales, they have not only relished, but also raised serious objections.

“Beyond Compare is an amazing book. The research is thorough and the appreciation of Sri Vedanta Desika’s thoughts and writings prove beyond doubt that this Harvard Divinity School Professor has imbibed the teachings of our great Teacher in the true spirit of a Srivaishnava. The comparative study of St.Francis de Sales’ Treatise and Swami Desika’s Srimad Rahasyatrayasara makes most interesting reading and invites Srivaishnavas to read about the Catholic saint’s ideas on loving surrender to God. Beyond Compare is truly beyond compare! .”—Anuradha Sridharan, associate editor, Sri Nrsimhapriya

In his commentary, Clooney achieves multiple goals—the book is a contribution to Christian spiritual theology, highlighting for today the beautiful insights into love by St. Francis de Sales (1567-1623), Doctor of the Church. At the same time it points out how even in our world of many religious paths, we can recover and deepen the ancient tradition of loving surrender into God’s hands by opening ourselves to the wisdom of India and one of Hindu India’s most famous traditions of loving God, explained to us by the south Indian Hindu theologian Sri Vedanta Desika (1268-1369). Clooney goes further, offering a comparative study of these classic works in which he self-consciously writes about the process of reading the two works and the impact this approach has on the reader. The good advice found through this deep engagement with these texts offers a deeper insight into how we can most fruitfully and spiritually think about religious pluralism in the 21st century, remaining open in heart and mind while loyal still to our own tradition.

As mentioned elsewhere, some of them have been unhappy the way in which he is being encouraged and promoted by the Vaishnavites of India and abroad.

In the process of “inculturation”, no Christian has ever hidden their agenda and therefore, it is quite amusing that these learned Vaishnavite elites would not know Clooney’s motive.

Francis Clooney and Anand Amaladass have brought several books on the subject of “comparative theology”.

Having helped him, as could seen in the reports available as early as 1992, there is no meaning in crying wolf about his activities.

Since 2005, there has been a feeling that Clooney has been going beyond the limits in his methods of “inculturation” involving his friends in such “inter faith dialogues” with or without their knowledge.

It is learnt that under the auspices of “Centre for Policy Studies”, Clooney was reportedly invited for a “dialogue” and he was allowed to speak. But later, when discussion time, the attended scholars and others reportedly appreciated him and even honoured him with salvai and all. Only S. Gurumurthy asked one question pointing out that his writings had been addressed to the western audience E for which Clooney replied in affirmative!

As the interview given by Clooney to “Frontline” and the write-up appeared in 2006, the following interview of Clooney appeared in Kumudham dated 05-11-1992 has also been revealing. Therefore, I have decoded to translate and post for the benefit of all:

What is Saranagathi? The debate between Catholic priest Clooney and Agnihotram Ramanujachariyar!

Agnihotram Ramanujachariyar, an expert in the Tamil associated with Vaishnavism and Sanskrit literature and Francis Clomney, an American Christian priest, who had come to India to research into Vaishnavism had met and debated. Cloooney had already come to him few years ago (1990-91?) and learned Mimamsam from him. The dialogue had been as followsd:

Clooney: The Vaishnavite scripture has emphasized only the “Saranagathi tatva”, which I would like to know from you.

Agni: It is very simple, the “Saranagathi tatva” means total surrender and it is common to all. Instead of sacrificing body, physical entity and soul separately, the total and complete surrender of all has been the real “Saranagathi tatva”. “Namaha” means the total surrender. “ma” means, “mine”; “na” means “not”; thus, that is nothing to me and thus surrendering totally has been the real meaning.

Clooney: I have read in Pasurams, “I have entered below your feet”. Does this status resembles exactly the Sanskrit word “Saranagathi” or not?

Agni: “Saranagathi” means not exactly “falling at the feet” or as described. Without any way or path, (when man) “falling at feet” only has been the “Saranagathi”.

What Vedas have taught has been a kind of Bakti. The popular Bakti has been that of what is followed Nammazhgvar. This has been the category of approaching God with right.

Clooney: You have explained very nicely (about the “Saranagathi tatva”). I am very happy to have met you today.

Bama Gopalan’s interview with Clooney:

“My native place is New York. I was born in 1950 and my father, mother, sisters (elder and younger) are there. I have no (younger) brother. My father has been a retired Police Officer after serving for thirty years.

“I desired to become a priest at the age of 15 itself. Every week, when I used to go to church, I used to ask myself, “Should I become doctor, lawyer or engineer?”, addressing to God. The voice of God told him, “You should become a priest”!

“I learned Tamil at the University of Chicago from the alphabet stage. I learned both reading and writing of Tamil. I had understood the Tamil grammar well. I started reading small stories in Tamil – At my 29th age, I read many village-stories (folk-tales) and stories of spirituality, then, Sangam literature, Periya Puranam, Kamba Ramayanam, Tiruvacakam – and like this I read many. I got interest in literature. The liking that I could not explain.

“I lost my mind in the Pasurams / poems of Tirumazhiyisai Azhwar, Peyazhwar and Andal. I like Nammazhwar most, as his Pasurams are simple, sweet, beautiful and attracting my mind Thus, I developed interest to read more and more of Nammazhwar’s Pasurams.

“I came to India only for the purpose of researching into Nalayira Divya Prabhantham. I went to the house of Tiruverngadam, the Vaishnava College Professor at Nepal and learned Nammazhwar’s Pasurams daily.

“Prof. Sampathkumar, Head of Logic department of Vivekananda College has been from the tradition of Manavalsa Mamunigal. Prof. S. Ramanujachariyar, editor of “Tirumal” and Prof. Sampathkumar taught me Tiruvazhmozi Vyakyanam every Sunday. For this, I used to come to Madras for months together and even years together.

“As I have been Associate Professor of Theology at the Boston University, I am coming here on vocations to learn and then return (to attend to my duties).

“I used to get up at 5.30 in the morning; do Puja; go to Church and do Puja (prayer) in Tamil; after doing japam and dyanam, I used to listen to Tiriuvazhmozhi on cassettes for 10-15 minutes. Then, I take food.

“We should not see movies in the months of August, September and October. So, I see in other months. When I used to watch for Tamil movies, I used to take anyone as company, because, when somebody explains in Tamil only, I am able to understand (the movie).

“Generally, Sangam style (pani) – Nalayira Divya Prabhantham has been very nice. Though, the Pasurams have been with complications, thery have been with the usage of beautiful Tamil expressions. Particularly, I like the following two Pasuras of Nammazhawar:

[A free translation of the cited poems is given as follows (I just translate freely so as to test myself about my understanding):

You helped this slave, when I am ignorant; because of such ignorance – without knowing your “ma-mayai” (the Great Secret), Mavali (Mahabali) donated the three-feet land to you; you thus cheated him demanding but measuring (the three Worlds) merging in my soul.

I cannot give anything in gratitude back as it has been merged with my spirit; I gave my spirit into you and disappeared and there is no way to escape; as you drink the seven oceans, my spirit merged with you; what / where is my spirit? And who am I? You give and take away this body”]

Bama Gopalan: Can you write in Tamil? Why can’t you write 10 sentences in Tamil?

Clooney: Yes, I write (he writes with his left-hand. Clooney has been left-hand practicing person. What he wrote appeared on the front page of Kumudhamn dated 05-11-1992).

The translation has been as follows:

“I read Divya Prabhandam, here in Chennai this year, because they attracted me most. Daily, I read Tiruvazhmozhi – in original and commentary. I would be very much happy, when I read these Pasurams or think about them. To know my Christanity, Nammazhar has been helping me a lot. Francis Clooney, S.J”

This was published with the following comments: “The American Christian priest has come in search of Azwar”

Bama Gopalan describes the room where Clooney was staying:

“An American has been researching into Nalayira Divya Prabhantham composed by Azhwars.

“He is a Roman Catholic priest.

“Dialogue Centre” board is there on the building at “Ikkiya Alayam” situated on the Santhome High Road. Foreigners have been coming here staying and researching into many subjects.

“Francis Clooney has been one of them. He is about 5 feet 6 inches; his hair is reddish; his beard has also been of the same (colour); lean body structure with spectacle; wearing dhoti

“His room, where he is staying has been rectangular. On the table at corner, there is a novel written by “Lakshmi”. Dinamani of the day and a copy of “Tirumal” magazine (are also there).

“There is another steel almirah without doors; Andal picture was on the top panel; then there are Dasavatara dolls (purchased at Mada veedhi, Mylapore during Navarathri).

“On the top panel, there is a cross made of palm-leaf”.

Clooney’s Father (name not mentioned)– : My father worked in the Police department for 27 years and retired now. He is 73 and has been giving counselling to youth of both sexes for their problems. However, he is not a trained psychologist. He would not talk in high pitch. He does not smoke and drink.

Clooney’s Mother – Zareen: She has immaculate and kind mind. She does not talk much. But raises her voice, when required. I became a priest, when I completed 18 years and 5 days. My mother blessed me and sent for priesthood.

“You can create 10 new Nagapattinams with the kind of money the NGOs have.”
– A. Selvamani, fisherman, Akkarapettai

As of 9 November 2005, according to Relief Web (www.reliefweb.int), the commitments, contributions and pledges for tsunami-related work routed via UN agencies and INGOs from the world over account for USD 6,138,895,063 (more than USD 6 billion). Compiled by OCHA (the UN office for the Coordination of Humanitarian Affairs) on the basis of information provided by donors and appealing organisations, this works to Rs 28,853 crores. About 40 percent of these are private donations. AlertNet, a Reuters-managed site that runs a ‘Global Pledge-o-meter”, almost doubles the figure to USD 11,234,100,000.

The Disaster Emergency Committee (DEC) in
London, a consortium of 12 UK-based INGOs, raised a record £350 million (Rs. 2800 crores) under its Tsunami Earthquake Appeal. Of this,
India is a recipient of Rs 565 crores (see Table). According to a senior INGO official,
India is likely to be a recipient of at least 20 percent of the overall Rs 28,853 crores (the lower world estimate). The tsunami-related NGO aid flow into
India would then be in the range of a minimum of Rs 6,000 crores. It could go up to Rs 8,000 crores. Tamil Nadu being the most affected, and since the government has been eager to incorporate NGOs, close to 70 percent of these funds would have made their way, making it a recipient of a minimum of Rs 4,000 crores which could be used up to the next three years. Of the Tamil Nadu share, the worst affected Nagapattinam district would be the recipient of at least Rs 3,000 crores. All these lower-end estimates.

Of the overall fund flow to
India, according to one estimate, close to Rs 400 crores would have accrued to the Catholic church (CASA, Caritas, CRS) and about Rs 200 crores to Protestant groups such as World Vision.

In Nagapattinam, in January 2005, there were 600 NGOs working. Today, there are 193 NGOs registered with the NGO Coordination and Resource Centre (NCRC), but more than a hundred NGOs work without coordinating with the NCRC. The NGOs, ironically, have injected life into the Nagapattinam economy. Says V. Vivekandandan, chief executive of South Indian Federation of Fishermen Societies (SIFFS), instrumental in establishing NCRC: “In a state that has seen 61 per cent urbanisation, Nagapattinam has recorded only 14 per cent. The economy here remains largely rural, Nagapattinam is caught in a time-warp.” Now with the strong NGO contingent, the district is being artificially fast-forwarded into the future.

In Karaikal, the office of Medecins Sans Frontieres (MSF) is located in a bungalow rented for Rs 33,000 per month. MSF has offices in
Pondicherry and Nagapattinam too. Two new Boleros and a Qualis bear testimony to the INGO”s ‘field-work” in 30 tsunami-affected villages in Cuddalore and Nagapattinam. The World Vision office in Nagapattinam has rented a building for Rs 7,500. It would have fetched Rs 2,000 pre-tsunami. In Nagapattinam, the resourceful broker G. Anandan has rented offices and homes for more than 50 NGOs and the people who work for them. One of his clients is the NGO Coordination and Resource Centre (NCRC), a nodal agency established under UNDP”s supervision, housed in a sea-facing building rented for Rs 13,500 per month. NCRC has hired two office buildings and six residential ones for its staff. “The rents in Nagapattinam and neighbouring Karaikal have gone up fourfold,” says an understandably delighted Anandan. As far as Annie George, NCRC coordinator, is concerned: “The general infrastructure in Nagapattinam has improved post-tsunami. Power cuts have come down and the roads are much better.” The district administration certainly values the opinions of cash-rich NGOs which have made Nagapattinam their temporary home.

An intelligent estimate of the number of vehicles – Boleros, Scorpios, Tata Safaris, Qualises – procured by NGOs post-tsunami would be 80. Of these, a majority would have be servicing Nagapattinam and Cuddalore. Most of the vehicles would be disposed in less than a year. Says Eve Richard, field coordinator for MSF, “We are an emergency organisation. We will leave in a few months, but our partners will work.” The fuel consumption of these SUV guzzlers could perhaps meet the daily kerosene needs of the thousands of households in the temporary shelters.

In the early weeks of the tsunami crisis, there was great concern over the orphaned children and issues of adoption and child-trafficking. Over 11 months, 376 affected villages in TN have been treated as ‘orphans” which the NGOs have clamoured to ‘adopt”. The ‘adopters” sometimes neglect and abuse, and sometimes pamper their ‘children”. The NGOs certainly have not proved to be good parents.

The following news items appearing in different sites and reading together raise several questions.

N To what extent the NGOs, particularly with religious back ground have actually rendered help to the Tsunami victims?

N How the “Salvation army” with all funfairs should have stooped down to such level to fool the Tsunami victims?

N Salvation Agency, based on the government decision to build temporary group houses for tsunami victims, laid the foundation for constructing 44 houses in September 2005. How then, they hurriedly built permanent houses?

N The petitioner sought action against Salvation Agency for building “illegal and substandard houses” for him and other tsunami victims in the Uzhavar Nagar area. “The construction was substandard, very bad and dangerous to live in and cannot be occupied.” –

V How the generously and graciously helping international organization with millions of donation lavishly given or reportedly sanction for the Tsunami victims could have gone to production of such “illegal and substandard houses”?

V How the houses could be of “The construction was substandard, very bad and dangerous to live in and cannot be occupied.”

N Oh God / Father, forgive them for they do not know what they are doing! Just like that can we forget?

Demolish tsunami houses: HC Chennai, 28 Jan. 2008 (New Indian Express) The Madras High Court has directed Salvation Agency (India South Eastern Territory), an international social welfare organisation, to demolish the houses it built for the victims of the tsunami in December 2004. The agency had built houses in Uzhavar Nagar of North Poigainallur, Nagapattinam. The First Bench comprising Chief Justice A P Shah and Justice F M Ibrahim Kalifulla said that the houses were unfit for habitation and the agency should demolish the houses and remove the debris from the place of construction at its own cost. The Bench also directed the State Home Secretary and the Nagapattinam District Collector to take possession of the vacant land and arrange for the construction of proper and quality houses or allot any other readily available houses in the vicinity of North Poigainallur to each of the 44 families. All this should be carried out expeditiously, preferably within two months, the Bench said, and directed the Collector to file his compliance report within a week of the expiry of the stipulated two months. The Bench gave the ruling while allowing a public interest writ petition from A Subbian of Uzhavar Nagar, a tsunami victim.

“The construction is substandard, dangerous”Agency asked to file a report in six weeks

CHENNAI: The Madras High Court has set up a committee of experts to inspect the quality of houses constructed by the India South-Eastern Territory of the Salvation Agency for tsunami victims in Nagapattinam district. Passing orders on a public interest litigation petition filed by A. Subbaian of Uzhavar Nagar in North Poigainallur, the First Bench, comprising Chief Justice A.P. Shah and Justice P. Jyothimani, said: “We direct the Chief Engineer (Buildings) of the Public Works Department, along with one expert civil engineer to be nominated by the Vice-Chancellor of Anna University, to inspect the houses constructed by the respondent (Salvation Agency) at North Poigainallur, Uzhavar Nagar, and report the nature, quality and construction to be put up by the respondent to the District Collector.”

It asked the Collector to ensure that Salvation Agency put up a proper construction in accordance with the committee’s report, and file a report before the court in six weeks.

The petitioner sought action against Salvation Agency for building “illegal and substandard houses” for him and other tsunami victims in the Uzhavar Nagar area. “The construction was substandard, very bad and dangerous to live in and cannot be occupied.” Salvation Agency, based on the government decision to build temporary group houses for tsunami victims, laid the foundation for constructing 44 houses in September 2005.

He submitted that Salvation Agency itself gave an undertaking to rectify the defects noticed by the Collector and others.

Matter adjourned

The Bench has adjourned the matter to November 6 for further proceedings.

“You can create 10 new Nagapattinams with the kind of money the NGOs have.”
– A. Selvamani, fisherman, Akkarapettai

As of 9 November 2005, according to Relief Web (www.reliefweb.int), the commitments, contributions and pledges for tsunami-related work routed via UN agencies and INGOs from the world over account for USD 6,138,895,063 (more than USD 6 billion). Compiled by OCHA (the UN office for the Coordination of Humanitarian Affairs) on the basis of information provided by donors and appealing organisations, this works to Rs 28,853 crores. About 40 percent of these are private donations. AlertNet, a Reuters-managed site that runs a ‘Global Pledge-o-meter”, almost doubles the figure to USD 11,234,100,000.

The Disaster Emergency Committee (DEC) in
London, a consortium of 12 UK-based INGOs, raised a record £350 million (Rs. 2800 crores) under its Tsunami Earthquake Appeal. Of this,
India is a recipient of Rs 565 crores (see Table). According to a senior INGO official,
India is likely to be a recipient of at least 20 percent of the overall Rs 28,853 crores (the lower world estimate). The tsunami-related NGO aid flow into
India would then be in the range of a minimum of Rs 6,000 crores. It could go up to Rs 8,000 crores. Tamil Nadu being the most affected, and since the government has been eager to incorporate NGOs, close to 70 percent of these funds would have made their way, making it a recipient of a minimum of Rs 4,000 crores which could be used up to the next three years. Of the Tamil Nadu share, the worst affected Nagapattinam district would be the recipient of at least Rs 3,000 crores. All these lower-end estimates.

Of the overall fund flow to
India, according to one estimate, close to Rs 400 crores would have accrued to the Catholic church (CASA, Caritas, CRS) and about Rs 200 crores to Protestant groups such as World Vision.

In Nagapattinam, in January 2005, there were 600 NGOs working. Today, there are 193 NGOs registered with the NGO Coordination and Resource Centre (NCRC), but more than a hundred NGOs work without coordinating with the NCRC. The NGOs, ironically, have injected life into the Nagapattinam economy. Says V. Vivekandandan, chief executive of South Indian Federation of Fishermen Societies (SIFFS), instrumental in establishing NCRC: “In a state that has seen 61 per cent urbanisation, Nagapattinam has recorded only 14 per cent. The economy here remains largely rural, Nagapattinam is caught in a time-warp.” Now with the strong NGO contingent, the district is being artificially fast-forwarded into the future.

In Karaikal, the office of Medecins Sans Frontieres (MSF) is located in a bungalow rented for Rs 33,000 per month. MSF has offices in
Pondicherry and Nagapattinam too. Two new Boleros and a Qualis bear testimony to the INGO”s ‘field-work” in 30 tsunami-affected villages in Cuddalore and Nagapattinam. The World Vision office in Nagapattinam has rented a building for Rs 7,500. It would have fetched Rs 2,000 pre-tsunami. In Nagapattinam, the resourceful broker G. Anandan has rented offices and homes for more than 50 NGOs and the people who work for them. One of his clients is the NGO Coordination and Resource Centre (NCRC), a nodal agency established under UNDP”s supervision, housed in a sea-facing building rented for Rs 13,500 per month. NCRC has hired two office buildings and six residential ones for its staff. “The rents in Nagapattinam and neighbouring Karaikal have gone up fourfold,” says an understandably delighted Anandan. As far as Annie George, NCRC coordinator, is concerned: “The general infrastructure in Nagapattinam has improved post-tsunami. Power cuts have come down and the roads are much better.” The district administration certainly values the opinions of cash-rich NGOs which have made Nagapattinam their temporary home.

An intelligent estimate of the number of vehicles – Boleros, Scorpios, Tata Safaris, Qualises – procured by NGOs post-tsunami would be 80. Of these, a majority would have be servicing Nagapattinam and Cuddalore. Most of the vehicles would be disposed in less than a year. Says Eve Richard, field coordinator for MSF, “We are an emergency organisation. We will leave in a few months, but our partners will work.” The fuel consumption of these SUV guzzlers could perhaps meet the daily kerosene needs of the thousands of households in the temporary shelters.

In the early weeks of the tsunami crisis, there was great concern over the orphaned children and issues of adoption and child-trafficking. Over 11 months, 376 affected villages in TN have been treated as ‘orphans” which the NGOs have clamoured to ‘adopt”. The ‘adopters” sometimes neglect and abuse, and sometimes pamper their ‘children”. The NGOs certainly have not proved to be good parents.

Note: I have some problem in posting this entry. Therefore, have posted in two parts, as some portions asre truncated or not appearing in full.

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“The myth of St. Thomas in India” has been the greatest historical fraud in India and the world also and the historians have been shameless even to question such myth. Instead, they go on promote such myth aiding and abetting, as is evident from appearing so-called “research papers” in the proceedings of South indian History Congress, Tamilnadu history congress, textboks etc. It is a blot on historians, whenever, that fraud is perpetuated, nurtured or quoted in the name of history.

So I post the following article of K. P. Sunil appeared in 1987, which has bearing on the subject matter.

By K.P. Sunil

The case has been closed. And the dramatis personae prefer to maintain a studied silence. For fear that a post-mortem would reveal hidden cadavers in their cupboards. For even a superficial examination of the fraud that shook the foundations of the Catholic Church in Madras in the late seventies and early eighties indicates that a lot of embarrassing details have been swept under the mat.

Reverend Dr. R. Arulappa, former archbishop of the Madras diocese, who claims to have been duped by one Acharya Paul, also known as GaneshIyer, is ill. Incapacitated by serious cardiac problems. In fact, it is his ill-health that forced him to retire from his post as head of the diocese. So the infamous scandal had to be pieced together from court records, police files and the ramblings of the main character-GaneshIyer.

It all began in the early seventies. GaneshIyer, who had adopted the Christian faith and was a self-styled Bible preacher known as John Ganesh, went to Tiruchi in the course of his evangelical journeys and met a Catholic priest Father Michael of the Tamil Illakiya Kazhagam (Tamil Literary Society). He is reported to have presented himself to the priest as Dr. John Ganesh, professor of philosophy and comparative religions at the Banaras university, and recently returned from Jammu and Kashmir where he was involved in research on Christianity in India. Michael put him on to another priest, Father Mariadas of Sriviliputhur.

John Ganesh impressed Mariadas with his mastery over Christian theology. He showed him copies of notices extolling him as a speaker. He reportedly produced letters written to him by various scholars in the fields of education and religion. He is also reported to have shown Mariadas photographs of palm leaf writings and copper plate inscriptions several centuries old.

These documents, he reportedly claimed, traced the origins and development of the Christian faith in India. Since further research on the subject required money which John Ganesh claimed not to have, Mariadas took upon himself the task of locating funds for the project the successful completion of which, he felt, would provide a shot in the arm for Christianity in India.

Mariadas gave John Ganesh something in the range of Rs. 22,000 toward the research. And as his own funds were depleted, he introduced the researcher to the head of the Catholic Church in Madras, R. Arulappa.

Arulappa was a Tamil scholar who also had the reputation of being a researcher. He had translated the New Testament into Tamil and set to tune the Book of Psalms. He had also rendered in Tamil the life of Christ, Ulagin Uyir ( A The Life of the World ). He had learned Sanskrit and translated several Christian tenets into that language. He had also done extensive research on Tirukkural, the creation of the Tamil bard, Tiruvalluvar.

Tiruvalluvar is known to modern generations through his immortal literature. The exact time of his existence is lost in the mists of the hoary past. Some historians believe Tiruvalluvar to be a product of the early Sangam period in Tamil literature, several centuries before Christ. The Tamil Nadu government bases its calendar on the year of his birth. For this purpose, it is assumed that Tiruvalluvar was born exactly 2018 years ago, i.e. in the first century before Christ. Some literary experts place Tiruvalluvar in the first century after Christ, others date him 300 years after.

Just as little is known about Tiruvalluvar”s origins, his religious beliefs are also shrouded in some mystery. Attempts have been made, going by the precepts contained in his verse, to speculate about his religion. While he is widely believed to have been a Hindu and the Tirukkural considered a revered Hindu scripture, other religions too have staked a claim on him. Since the Tirukkural enshrines the ideals of ahimsa , dharma and asceticism, many experts consider Tiruvalluvar to have been considerably influenced by Jain thought.

A recent paper presented by Dr. S. Padmanabhan makes Tiruvalluvar out to be a Hindu chieftain from the Kanyakumari district. Archbishop Arulappa felt that the Tirukkural was so profound and filled with compassionate sentiments that it must have been influenced by early Christian missionaries who came to South India in the first century after Christ, notably St. Thomas, one of the apostles of Christ.

The Christian Church of India, considered to be amongst the oldest in the world, is believed to have been founded by St. Thomas in 52 A.D. Arulappa held the view that St. Thomas, before his martyrdom on a hill near Madras, now called St. Thomas Mount, met Tiruvalluvar and influenced the bard to the extent of converting him to the nascent faith. The theory had been propounded. What remained to be obtained was proof of such an occurrence.

It was this that GaneshIyer, posing as John Ganesh, reportedly promised to unearth for the archbishop.

Since this suited the archbishop”s scheme and since Arulappa was convinced that Ganesh was in a position to ferret out the evidence necessary to prove his pet theory, he engaged him to take up the research. The archbishop was apparently lulled into complacency by Ganesh”s mastery of Christian theology and his apparent sincerity of purpose. As if establishing a nexus between St. Thomas and Tiruvalluvar were not enough, John Ganesh also informed the archbishop that he could bring evidence that the three wise men from the East who prophesied the birth of Christ were none other than the epic Hindu sages, Vasistha, Viswamithra and Agasthya.

In 1975-76, John Ganesh began his research. And the archbishop started funding the same.

Ganesh produced photographs of palm leaf writings and copper plate inscriptions at periodic intervals. When the archbishop asked to see the originals, he was informed that they were stashed away in the safe custody of the archaeological departments and museums all over the country. It would therefore, not be possible to persuade these agencies to part with the priceless documents. He, however, promised to get his photographs authenticated by the respective agencies themselves. Thereafter, all photographs produced by GaneshIyer before the archbishop bore seals of the museums and departments from which he claimed to have obtained them.

Using the funds provided by the archbishop, GaneshIyer made a pretence of travelling extensively. It was a well-orchestrated programme. He would first inform the archbishop that he was going to Kashmir in connection with his research.

Next, the archbishop would receive letters from some Christian and Hindu religious heads in Kashmir informing him that they had come across GaneshIyer or, as he now called himself, Acharya Paul. The letters spoke in superlative terms about his sincerity of purpose and his noble research.

Whatever doubts the archbishop may have entertained about his researcher vanished in the face of these letters from eminent personages. More money changed hands. Though he was quite poor when he first met the archbishop, by the time he was through, Iyer had his own house in Srirangam. He owned two cars. He had purchased considerable gold jewellery for his wife and daughters. He had substantial deposits in banks in his name.

Most of the funds for the research had come from individuals and organisations abroad. If Iyer is to be believed, the archbishop even made out his personal car in Iyer”s name for a nominal Rs. 25,000. .i.Iyer;Iyer himself claims that he had not paid anything.

Questions were being asked around this time about the large sums of money being given to Acharya Paul for his research. The sceptics demanded proof that something tangible, that would benefit Christianity in the long run, had indeed been achieved. Only the archbishop”s pre-eminence prevented a direct confrontation.

In 1976, Iyer obtained a passport in the name of Acharya Paul. In 1977, accompanied by the archbishop, he went abroad. To the Vatican, among other places, where he had a lengthy audience with Pope Paul VI. The duo then visited several religious congregations and spoke about comparative religions. Everywhere he went, he spoke about the origins of Christianity in India and about his A monumental research while the archbishop displayed the evidence. Money was collected for funding further research.

During their absence from India, individuals inimical to John Ganesh had organised themselves into a powerful force. Even as he was relaxing in his home in Srirangam after his return, the archbishop was pressurised to file a complaint with the police. That he had been duped by GaneshIyer who had claimed to be a bachelor, but was in reality a married man. That he had defrauded the archbishop to the tune of around Rs. 14 lakhs in the name of research into Christianity.

Investigations into the sordid episode began. The police, led initially by Inspector Seshadri and later by Inspector Chandraya-perumal, searched Iyer”s residence. They unearthed the A originals of all the photographs produced by Iyer as proof of his research-writings on strips of brown paper cut to resemble medieval palm frond writings, pasted on sheets of white paper. The police learnt that the photographs had been taken at a studio in Tiruchi and this led to the seizure of all the relevant negatives.

The police discovered how the photographs had been authenticated by various institutions-seals and rubber stamps of all the concerned institutions were lying in Iyer”s home. Letter-heads bearing the names of various Hindu and Christian scholars were recovered. The letters purported to have been received by Iyer from these personages, which he allegedly used to dupe Mariadas and later the archbishop, were declared to be clever forgeries by the state handwriting expert Srinivasan. The writing on these and the writing on the brown paper, though cleverly disguised, compared favourably with Iyer”s specimen. Account books showing details of amounts received from the archbishop and the amounts spent by him were recovered.

Iyer”s antecendents were thoroughly investigated and it was proved that he was a middle school dropout, not having studied beyond standard seven. Further confirmation was obtained from the Banares university that they did not have Dr. John Ganesh on their staff either teaching or doing research into philosophy and comparative religions.

The police case was complete. On April 29, 1980, Iyer was arrested and placed under remand, while prosecution proceedings were instituted under sections 419 (cheating by impersonation), 420 (cheating and dishonestly inducing delivery of property), 465 (forgery), 471 (using as genuine a forged document), 473 (making and possessing counterfeit seals with intent to commit forgery) of the Indian Penal Code and under section 12-B of the Indian Passports Act (obtaining a passport supplying false information).

Archbishop Arulappa testified against Iyer before the court. Iyer initially pleaded innocence, but later admitted to the fraud on all counts. He prayed that in view of his advancing age and critical family circumstances, he be shown leniency.

On February 6, 1986, P. Aruvudayappan, second metropolitan magistrate, Madras, delivered his judgment in case number 100087/82: A Taking advantage of the soft attitudes of public witnesses 2 and 3 (Father Mariadas and Father Arulappa), he averred, A the defendant (GaneshIyer) had taken from them about Rs. 13.5 lakhs between 1975 and 1980. This has been clearly established. Taking into consideration the nature of the offences, the defendant is being held guilty under various sections of the I.P.C. and has to undergo 10 months imprisonment and 5 month”s rigorous imprisonment under section 12-B of the Indian Passports Act. These sentences are to run concurrently. He had been arrested on April 29, 1980 and let off on bail on June 27, 1980. These 59 days of imprisonment are to be deducted from the total sentence as required under section 428 of the code of criminal procedure.

The magistrate”s judgment notwithstanding, doubts still linger. Why were the archbishop”s suspicions not aroused until he had handed over a whopping Rs. 13,49,250 (according to records, though Iyer claims to have received far in excess of that sum) on a spurious research project? Why had the archbishop not bothered to verify the authenticity of the A documents produced by Iyer with the museums and other institutions concerned, directly? Why did he not bother to accompany Iyer to the actual site of his A research when he had found time to accompany him to Rome, the Vatican, Germany, France, Spain, the United States?

With the archbishop still indisposed, answers to these questions are not forthcoming.

What is even more curious is that even as criminal proceedings against Iyer were in progress in the magistrate”s court, a civil suit for a compromise had been filed in the Madras high court. The compromise decree was taken up immediately after the conclusion of the criminal case. Since Iyer had admitted the offence, his jail term was reduced to a mere two months imprisonment. And since he had already served 59 days of remand, this period was adjusted against the sentence.

In other words, Iyer, who had defrauded the archbishop to the tune of about Rs. 14 lakhs, was let off without any further punishment. He was ordered to forfeit all claim on the money given to him by the archbishop. Accordingly, the ornaments and money seized from him by the police were returned to the archbishop. As part of the compromise, Iyer was allowed to retain the large bungalow he had purchased with the archbishop”s money.

A I agreed to this compromise because there was nothing else I could do, says Iyer. His viewpoint in understandable. For, going by the lower court”s verdict, he would have not only had to serve 5 months of rigorous imprisonment, but would have automatically had to forfeit all his properties including the house. Why the archbishop agreed to the compromise is not understandable.

Today GaneshIyer lives on the first floor of his house in Srirangam—the lower portion is let out on rent, enabling him to receive a monthly income. He is by no means affluent, but is certainly a far cry from the penury to which his family and he would have been consigned, if it were not for the compromise. Father Arulappa is convalescing, recovering from a major surgery. He has handed over the mantle of archbishop to Reverend G. Casimir on A health grounds .

And the case, though officially closed, remains in many minds, an unsolved mystery.

[1] Originally published under the title “Hoax!” in The Illustrated Weekly of India, April 26 – May 2, 1987, Bombay.

As our eminent, progressive, secular, broad-minded, open-minded, liberal and what-not historians can discuss about Rama, Krishna etc., now, perhaps, time has come to discuss about this type of frauds, as they are contemporary and we can get evidences.

Surprisingly, why the historical forums like Indian History Congress, South Indian History Congress, and so many State History Congresses conduct conferences inviting the eminent historians for giving endowment lectures etc., do not bother about such a serious historical frauds, spurious copper plate manufacture, forged-documents and others going on in the name of History?